Muna yawan ɗauka cewa mutumin talaka na iya zama mai adawa ko mai ƙiyayya ga Musulunci da Musulmi ta halitta. Mu duka, hakika, muna sarrafa bayanan kafofin watsa labarai ta hanyoyi daban-daban; akwai waɗanda za su iya zama masu saurin yin hasashe fiye da wasu, dangane da bayanan bayansu, yanayin al'ummarsu da damuwarsu ta gaske. Lokacin da fursuna Thumāma ibn Uthāl (Allah ya yarda da shi) ya yanke shawarar karɓar Musulunci, ya ce wa Annabi ﷺ cewa babu abin da ya fi ƙi a duniya kamar "ƙasarka, amma yanzu ƙasarka ta zama mafi so a gare ni daga cikin ƙasashe". Wannan yana nufin cewa ɗaukar Musulunci da Musulmi a matsayin baƙi da ya yi ba wai kawai ya shafi ra'ayinsa game da Annabi ﷺ ba, har ma game da ƙasar da ke da alaƙa da Annabi ﷺ. Annabi ﷺ

We often make an assumption that the average man might be naturally confrontational or hostile to Islam and Muslims. We all, of course, process media information in different ways; there are those who might be more susceptible to stereotyping than others depending on their background information, demographics and genuine concerns. When the prisoner Thumāma ibn Uthāl (Allāh be pleased with him) decided to accept Islam, he said to the Prophet (peace be upon him) that there was nothing he despised more than “your land, but now your land has become the most beloved of lands to me”. This means that his Othering of Islam and Muslims effected not only his perception of the Prophet (peace be upon him), but also of the land associated with the Prophet (peace be upon him). The Prophet’s (peace be upon him)

fuska mai albarka, addininsa da garinsa duk sun kasance abin damuwa ga Thumāma, amma halin Annabi ﷺ mai canza zuciya da haƙurinsa sun buɗe wa wannan fursuna sabon fagen fahimta. Ko da yake da farko ya zaci cewa Annabi ﷺ na iya kashe shi a zahiri, ya kuma san cewa sakinsa daga zaman bautar yana yiwuwa.

blessed face, his religion and city were all a point of concern for Thumāma, but the Prophet’s (peace be upon him) transformative character and forbearance opened a new space of understanding for the prisoner. Though he initially assumed that the Prophet (peace be upon him) could in fact have him killed, he also knew that his release from captivity was a possibility.

A cikin mu'amalarmu da wasu, ya kamata mu tuna cewa mu mutane galibi muna samun ta'aziyya ta abubuwa iri ɗaya – nuna alheri da jinƙai. Allah ya siffanta Annabi ﷺ a matsayin wanda ya tattara halin jinƙai: "Ba mu aiko ka ba (ya Muhammad) face ka zama rahama ga talikai." (Alƙur'ani 21:107) Jinƙai, tausayi da tausayawa abubuwa ne masu haɗe da juna cikin mafi kyau da dukan mutane ke nema. Mukan fi son jinƙai a kan tsauri, haƙuri a kan fushi, alheri a kan zalunci. Annabi ﷺ

In our engagement with others, we should remember that we as humans are mostly comforted by similar things – displays of kindness and mercy. Allāh describes the Prophet (peace be upon him) as an embodiment of merciful character: “And We have not sent you (O Muḥammad) except as a mercy to the worlds.” (Qur’ān 21:107) Mercy, compassion and empathy are interlinked features of the best of what all people seek. We prefer mercy over harshness, forbearance over rage, kindness over cruelty. The Prophet (peace be upon him)

…ya umurci tausayi a kowane hali, sannan ya koyar da matarsa ‘Ā’isha (Allah ya yarda da ita) cewa: “Tausayi ba ya kasancewa a cikin wani abu sai ya kawata shi, kuma ba a cire shi daga wani abu sai ya bata shi.” Allah yana siffanta kansa da mafi kyawun sunaye: Al-Raḥmān, Al-Raḥīm - Mai Jin ƙai, Mai Jinƙai, Mai Bada Rahama. Allah yana umurtar jin ƙai a kowane hali, kuma zai yi mu’amala da mu bisa ga yadda muke mu’amala da wasu. Annabi ﷺ ya bayyana cewa: “Mai jin ƙai za a yi masa jinƙai daga Mai Jinƙai. Ku yi jin ƙai ga waɗanda ke bisa ƙasa, Wanda ke cikin sama zai yi muku jinƙai.”127

instructed that kindness be applied in every situation, once teaching his wife ‘Ā’isha (Allāh be pleased with her): “Kindness is not found in something except that it makes it beautiful, and it is not removed from something except that it makes it tarnished.” Allāh describes Himself with the most beautiful names of Al-Raḥmān, Al-Raḥīm - the Merciful, Gracious, Bestower of Mercy. Allāh commands mercy in every situation and will deal with us in relation to our dealings with others. The Prophet (peace be upon him) explained, “The merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth and the One in the heavens will have mercy upon you.”127

Ibn al-Qayyim ya yi bayanin maganar Annabi ﷺ:

Ibn al-Qayyim explained the Prophet’s (peace be upon him) words:

“Kuma Allah Mai rahama ne, kuma Yana son masu rahama, kuma Yana suturta zunuban mutane, kuma Yana son waɗanda ke suturta zunuban wasu.” “Duk wanda ya yafe wa wasu, Allah zai yafe masa; duk wanda ya gafarta wa wasu, Allah zai gafarta masa; duk wanda ya ba wa wasu uzuri, Allah zai ba shi uzuri; duk wanda ya nuna kyautatawa ga wasu, Allah zai yi masa kyautatawa. Kamar yadda kake yi, haka za a yi maka; saboda haka ka zaɓi yadda kake so, gama lalle Allah zai kasance a gare ka kamar yadda kake a gare Shi da bayinsa.”128 Domin gaskiyar tausayawa da damuwa ga wasu ta tabbata, kuma a kawar da halayen nuna bambanci da raina ɗan adam, dole ne a fahimci cikakkiyar ma’anar rahama. A cikin komai da ke kewaye da mu, tsakanin mutane da dabbobi, akwai wani sashe na wannan rahama da Allah ya baiwa halitta. Wannan abu ne da Musulmi bai kamata ya taɓa mantawa da shi ba.

“And Allāh is merciful, and He loves the merciful ones, and He veils the sins of people and He loves those who veil the sins of others ”Whoever pardons others, Allāh will pardon him; whoever forgives others, Allāh will forgive him; whoever excuses others, Allāh will excuse him; whoever shows excellence unto others, Allāh will deal excellently towards him. As you do so shall be done unto you, so be how you choose for indeed Allāh will be unto you as you are unto His servants.”128 In order for the truth of empathic concern to be realised and to offset tendencies of othering and dehumanisation, it is a holistic appreciation of mercy that needs to be realised. In everything around us, among humans and animals there is a part of that mercy which Allāh bestowed upon creation. This is something the Muslim must never lose sight of.

Dukan mutane, Musulmi da wadanda ba Musulmi ba, suna da wani abu na rahama – na alheri, tausayi, juyayi, soyayya, don haka hanyoyinmu, mu'amalarmu da sadarwarmu dole ne su kasance cikin ruhin rahama iri daya. Annabi ﷺ ya umarce mu da mu nuna rahama gaba daya ga kowa, mu kalli halitta da idon tausayi:

All people, Muslims and non-Muslims alike, have something of mercy – of kindness, compassion, empathy, love, and so our approaches, interactions and communication must be inspired by the same spirit of mercy. The Prophet (peace be upon him) instructed us to have a general mercy for all, to look upon creation with an eye of compassion:

Abū Mūsa Al-Ash‘arī ya ruwaito: Manzon Allah ﷺ ya ce: "Ba za ku taba samun imani ba har sai kun so juna. Shin, ba zan gaya muku abin da zai sa ku so juna ba?"

“Abū Mūsa Al-Ash‘arī reported: The Messenger of Allāh, peace and blessings be upon him, said: ‘You will never have faith until you love each other. Shall I tell you what will make you love each other?

Sun ce, "Hakika, ya Manzon Allah." Sai Annabi ﷺ ya ce: Ku yada zaman lafiya a tsakaninku. Ina rantsuwa da wanda raina yake a hannunsa, ba za ku shiga Aljanna ba sai kun zama masu tausayi.

They said, ‘Of course, O Messenger of Allāh.’ The Prophet said: Spread peace between yourselves. By the one in whose hand is my soul, you will not enter Paradise until you are merciful.

Suka ce, "Ya Manzon Allah, dukkanmu masu tausayi ne." Sai Annabi ﷺ ya ce: "A'a, ba tausayin juna a tsakaninku ake nufi ba, sai dai tausayi gabaɗaya, tausayi gabaɗaya."129

They said, ‘O Messenger of Allāh, all of us are merciful.’ The Prophet said: Actually, it is not mercy between yourselves, but rather it is mercy in general, it is mercy in general.”129

"Tausayawa" ƙarfin iya raba farin ciki ko baƙin ciki, motsin rai da jin daɗin wani mutum. Wannan ikon yana kaiwa ga fahimta, jin tausayi da kuma nau'o'in alaƙa iri-iri tsakanin mutane. Akwai hanyoyi guda biyu da za mu iya fuskantar tausayawa: na farko, saboda mun taɓa shiga halin da ɗayan mutum yake ciki. Mun san daga ƙwarewar kanmu yadda hakan yake ji. Na biyu kuma, saboda za mu iya tunanin yadda suke ji. Ikon tunaninmu na iya fitowa daga irin wannan ƙwarewa da muka taɓa samu, daga labarin aboki ko dangi da ya shiga irin wannan hali, ko kuma daga abin da muke gani yana faruwa ga baƙo. Kuma duk da cewa tausayawa na iya zama hanyar raba farin cikin wani ko jin daɗinsa, tausayawar da ke haɗuwa da wahalhalu ita ce wadda ta fi iya motsa mu zuwa aiki.

“Empathy is the capacity to share the happiness or sadness, the emotions and feelings of another person. This ability leads to understanding, to compassion and to a wide range of other connections between people. There are two ways that we are able to experience empathy: one, because we have been in the situation that the other person has. We know from personal experience how it feels, and the other is because we can imagine how they feel. Our ability to imagine may come from a similar experience of our own, from a story of a friend or family member who has had that experience or from the observations of what happens to a stranger. And although empathy can be a way of sharing someone else’s joy or happiness, the empathy that connects difficulties is the one that’s most likely to move us to action.

Fahimtar matsalolin wasu na iya haifar da amsa mai mayar da hankali, nau'in taimako da aka mayar da hankali a kai, ta hanyar ƙoƙarin gyara wata ɓarna, ta hanyar ƙoƙarin warware wata matsala, ko kuma kawai ta hanyar raba fahimta.

Understanding the troubles of others can bring a focused response, a focused kind of help by trying to right a wrong, by trying to fix a problem, or simply by sharing an understanding.

Waɗannan ayyuka na iya zama mai sauƙi kamar murmushi ko kuma mai sarƙaƙiya kamar ƙoƙarin agajin duniya a Haiti.”130 (04:03-05:19)

These actions can be as simple as a smile or as complex as an international relief effort in Haiti.”130 (04:03-05:19)

Abin da Dr. Lisa Rossbacher ta tabo shi ne ra'ayin cewa dokokin ɗabi'a na ɗan Adam suna wanzuwa a duniya baki ɗaya, tsakanin dukkan mutane, don haka jin tausayin wasu yana nunawa ta hanyar zahiri da kuma ta ma'ana. Yana tada jin rauni da mutum yake da shi a kansa, kuma yana sa a gane cewa motsin rai mafi yawa a yaƙi – tsoro – na kowa ne ga dukkan mutane, har da al'ummomin abokan gaba. "Yarda da rauninmu ne farkon tausayi."

Ko da yake ba za a taba samun cikakkiyar fahimtar yanayi da abubuwan da suka hada rayuwar wani mutum ba, ko abin da mutumin nan ya ji a wannan yanayi, duk da haka akwai wata fahimta da ake samu ta hanyar tunani mai zurfi a kan rauni da raunin kai, na abin da mutum ya taba ji (wanda ƙwaƙwalwar ajiya ke tacewa) a irin wannan lokaci. Ba lallai ne ya yi kama da yanayin ba, ko wurin, ko jinsi, ko zamanin tarihi ba, amma wannan ji yana da alaka da wanzuwa, domin "jin tausayin wani" yana taimakawa wajen gina ainihin kanmu. Idan Musulmi yana magana da wasu, ya kamata ya iya sanya tunanin tausayinsa a cikin halin mutumin da yake magana da shi. Uwaye suna iya jin abin da wasu ke ji daga tunaninsu na uwaye, uba ma yana iya fahimtar kalubale da farin cikin uba. Mutanen al'umma kuma suna iya dangantawa da irin wadannan damuwar zamantakewa kamar fashi a titi, tashin farashin gidaje, kudin makaranta a jami'a, ritaya da kaɗaici.

Though there can never be a full understanding of the context and factors that make up another person’s life circumstances or what a person must have ‘felt’ in that circumstance, there is nonetheless a realisation, through critical self-reflection of one’s own vulnerability, what one had felt (mediated by the gradients of memory) at a similar moment. It need not mimic the circumstance, setting, value of gender or time in history, but is existential in as much as ‘feeling for’ contributes to our very own make up of ‘self’. When the Muslim speaks with others, he or she should be able to insert their own empathetic considerations onto the addressee. Mothers are able to ‘feel’ out of their own maternal considerations, fathers too can appreciate the challenges and joys of fatherhood. People in a society can relate to the same kinds of social concerns like street crime, rise in housing costs, university tuition fees, retirement and loneliness.

Tausayawa shi ne ikon shiga cikin motsin rai na wani mutum, a cikin farin cikinsa ko bakin cikinsa. Ana iya yin hakan ta hanyar fahimtar yanayin wani, ta hanyar tuna lokacin da mu ma muka shiga irin wannan yanayi ko kamarsa. Mun san yadda irin wannan gogewa take ji, don haka za mu iya fahimtar yadda wancan mutumin yake ji. Irin wannan tunani mai zurfi na iya haifar da ƙarfafan motsin rai na jin kai, na tausayi da sauran alaƙoyi masu yawa tsakanin mutane. Har ma muna iya jin abin da wani yake ji saboda abin da muka sani game da shi da kuma yadda muke kusa da shi. Wannan yana bayyana sosai a cikin wannan riwayar:

Empathy is the ability to share in the emotions of another person, in his or her happiness or sadness. This can be done through perspective taking, recalling a time wherein we had been in the same or similar situation. We knew how such an experience felt and can appreciate how that other person is feeling. Such cognitive processing can produce strong emotions of compassion, of sympathy and so many other connections between people. We might even associate with another’s feelings due to what we know of them and due to the degree of closeness to them. This is shown beautifully in the following narration:

Tausayawa kuma yana nufin bayyana wa wani fahimtarka game da abin da yake ji. Yana kawo babban sauƙi idan wani ya fahimci yadda kake ji, kuma ka san cewa damuwarka ko abin da ke damunka ya cancanci a saurare shi. Yana da matukar amfani idan ana magana da wanda ke ba da labarin kansa, wata masifa, ko yana raba labari mai daɗi, a ba shi tabbaci, ko a amince da wahalarsa ko farin cikinsa. A irin waɗannan lokuta, za ka iya nuna muhimmancinsa ta hanyar cewa kawai: "Da alama kun sha wahala sosai. Ku faɗa mini ƙari a kan hakan/ta yaya kuka jure?" Kalmar "ku faɗa mini ƙari…" game da bayanin farin ciki ko baƙin ciki tana sa mutum ya ji cewa yana da muhimmanci. Hakan kuma yana sa maganganunka, shawararka da umarninka su samu karɓuwa da godiya.

Empathy is also about communicating your understanding of another person’s feelings. It provides great relief when someone else identifies with your feelings and you know that your distress or concern is worthy enough to be listened to. It goes a very long way, when speaking with someone who is recounting a personal story, tragedy, or sharing a good news, to reassure them, or to acknowledge their difficulties or happiness. In such circumstances, you may express their importance by simply uttering “It sounds like you had a really difficult time. Tell me more about it/how did you cope?” The simple saying of “tell me more…” about a happy or a sad description puts the person in a place of importance. It then makes your words, guidance and instruction better received and appreciated.

Wasu daga cikin mafi tasiri na bayanai game da tausayawa suna fitowa ne a cikin yanayi mafi haɗari.

Some of the most evocative accounts of empathy emerge in the most precarious situations.

Idan mutum ya fahimci cewa abu ya zo ƙarshe, ko kuma a cikin yanayin tawaye, yana iya yin ayyuka da ba su saba faruwa ba, ko da a irin wannan yanayi. Irin waɗannan ayyuka ana iya ɗaukar su a matsayin ba na al'ada ba, la'akari da yanayin da suke a ciki da kuma ruhin sadaukar da kai da ke cikinsu. "Raba" zafin wani, da "tunanin" wannan zafi, shi ne, kamar yadda Rossbacher ya bayyana, tushen tausayawa.

With realisation of a sense of finality or in the context of an act of defiance, humans can be propelled into enacting behaviours that are not typical even in the said circumstances. These might be viewed as indeed atypical in so much as the contexts to which they belong and the sense of self-sacrifice found in them. The ‘sharing’ in another’s pain, the ‘imagining’ of that pain is, as Rossbacher defined, the foundation of empathy.

Tzvetan Todorov ya kawo misalai da dama na waɗanda aka kashe a lokacin Holocaust waɗanda, a lokacin da mutuwa ta kusanto, suka zaɓi su riga wasu mutuwa tasu ta gaba ta hanyar mutuwa tare da wasu. Todorov ya bayyana misalin J. Kosciuszkowa, wadda ta bayyana wata uwa da ta haihu a Auschwitz.

Tausayawa ƙirƙirarriyar labari ce, kuma 'yan wasan kwaikwayon na iya zama nasu sosai. Ana ba da labarin a kan zanen mutum da kansa. Idan sake mayar da mutane ga ɗan adam yana buƙatar iya tausayawa, to kyawawan al'amuran da muke gane su a cikin jikinmu da zuciyarmu suna buƙatar a yi la'akari da su a wajen wasu mutane. Mafi kyawun misali na yadda ƙananan motsi zasu iya yin canji mai zurfi a rayuwar wasu, da kuma jawo mutane kusa da Allah, ya fito ne daga Annabi ﷺ. Ya koyar da cewa isar da kiran Musulunci shi ne duk abinka. Kalmomi masu kyau na iya barin tasiri mai dorewa. Sau da yawa "yadda" ake faɗar abu ne ke wuce "abin" da aka faɗa.

Empathy is an imagined storying and the actors can be very much one’s own. The storying is told on one’s own canvas. If re-humanising requires the ability to empathise then the fine points we recognise in our own physical and emotional being need to be considered in other people. The best example of the way simple gestures can have a transformative effect on the lives of others, and draw people closer to Allāh comes from the Prophet (peace be upon him). He taught that the conveying of the Islamic call is the entirety of you. Words well-spoken can have a lasting impact. It is often the ‘how’ of what is said that transcends the ‘what’ of whatever was said.

Bayan fathar Makka, ɗaya daga cikin mutanen Makka, Fuḍāla ɗan Umayr, duk da cewa ya karɓi Musulunci a zahiri, yana ƙwaɗayin ramako, kuma ya yi alkawarin kashe Manzon Allah ﷺ. Yayin da Manzon Allah ﷺ yake yin ṭawāf (zagayen Ka‘ba), Fuḍāla ya ɓoye takobinsa a ƙarƙashin tufafinsa, yana shirin aikata mummunan aikin da zai yi. Nan take ya tsinci kansa a kusa da Manzon Allah ﷺ. Manzon Allah ﷺ ya ɗaga kai ya dubi Fuḍāla, ya ce: “Me ne kake faɗa a zuciyarka?” Fuḍāla ya kauce wa tambayar, ya ce kawai yana yabon Allah. Manzon Allah ﷺ ya yi murmushi ga Fuḍāla, ya ce: “Ka roƙi Allah ya gafarta maka,” sannan ya sanya hannunsa a ƙirjin Fuḍāla. Daga baya Fuḍāla zai ce: “Ta Allah, daga lokacin da ya ɗaga hannunsa daga ƙirjina, babu wani abin halittar Allah da ya rage face ya zama mafi soyuwa a gare ni fiye da shi.”153

After the conquest of Makkah, one of the Makkans, Fuḍāla ibn Umayr, though having nominally accepted Islam, was keen on revenge, and had vowed to assassinate the Prophet (peace be upon him). As the Prophet (peace be upon him) was performing ṭawāf (circumambulation of the Ka‘ba), Fuḍāla had hidden his sword under his clothing and was preparing himself for the dastardly deed he was about to commit. Instantly, he found himself within reach of the Prophet (peace be upon him). The Prophet looked up at Fuḍāla and asked, “What is it that you were saying to yourself?” Fuḍāla brushed off the question by saying he was simply praising Allāh. The Prophet (peace be upon him) smiled at Fuḍāla and said, “Ask Allāh to forgive you,” placing his hand on Fuḍāla’s chest. Fuḍāla would later say, “By Allāh, from the moment he lifted his hand from my chest, there remained nothing of Allāh’s creation except that he was more beloved to me than it.”153